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Psalm 27
New English Translation

Psalm 27[a]

By David.

27 The Lord is my light[b] and my salvation.
I fear no one.[c]
The Lord protects my life.
I am afraid of no one.[d]
2 When evil men attack me[e]
to devour my flesh,[f]
when my adversaries and enemies attack me,[g]
they stumble and fall.[h]
3 Even when an army is deployed against me,
I do not fear.[i]
Even when war is imminent,[j]
I remain confident.[k]
4 I have asked the Lord for one thing—
this is what I desire!
I want to live[l] in the Lord’s house[m] all the days of my life,
so I can gaze at the splendor[n] of the Lord
and contemplate in his temple.
5 He will surely[o] give me shelter[p] in the day of danger;[q]
he will hide me in his home.[r]
He will place me[s] on an inaccessible rocky summit.[t]
6 Now I will triumph
over my enemies who surround me.[u]
I will offer sacrifices in his dwelling place and shout for joy.[v]
I will sing praises to the Lord.
7 Hear me,[w] O Lord, when I cry out.
Have mercy on me and answer me.
8 My heart tells me to pray to you,[x]
and I do pray to you, O Lord.[y]
9 Do not reject me.[z]
Do not push your servant away in anger.
You are my deliverer.[aa]
Do not forsake or abandon me,
O God who vindicates me.
10 Even if my father and mother abandoned me,[ab]
the Lord would take me in.[ac]
11 Teach me how you want me to live,[ad] Lord;
lead me along a level path[ae] because of those who wait to ambush me.[af]
12 Do not turn me over to my enemies,[ag]
for false witnesses who want to destroy me testify against me.[ah]
13 Where would I be if I did not believe I would experience
the Lord’s favor in the land of the living?[ai]
14 Rely[aj] on the Lord!
Be strong and confident![ak]
Rely on the Lord!

Footnotes

  1. Psalm 27:1 sn Psalm 27. The author is confident of the Lord’s protection and asks the Lord to vindicate him.
  2. Psalm 27:1 sn “Light” is often used as a metaphor for deliverance and the life/blessings it brings. See Pss 37:6; 97:11; 112:4; Isa 49:6; 51:4; Mic 7:8. Another option is that “light” refers here to divine guidance (see Ps 43:3).
  3. Psalm 27:1 tn Heb “Whom shall I fear?” The rhetorical question anticipates the answer, “No one.”
  4. Psalm 27:1 tn Heb “Of whom shall I be afraid?” The rhetorical question anticipates the answer, “No one!”
  5. Psalm 27:2 tn Heb “draw near to me.”
  6. Psalm 27:2 sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).
  7. Psalm 27:2 tn Heb “my adversaries and my enemies against me.” The verb “draw near” (that is, “attack”) is understood by ellipsis; see the previous line.
  8. Psalm 27:2 tn The Hebrew verbal forms are perfects. The translation assumes the psalmist is generalizing here, but another option is to take this as a report of past experience, “when evil men attacked me…they stumbled and fell.”
  9. Psalm 27:3 tn Heb “my heart does not fear.”
  10. Psalm 27:3 tn Heb “if war rises up against me.”
  11. Psalm 27:3 tn Heb “in this [i.e., “during this situation”] I am trusting.”
  12. Psalm 27:4 tn Heb “for me to live.”
  13. Psalm 27:4 sn The Lord’s house. This probably refers to the tabernacle (if one accepts Davidic authorship) or the temple (see Judg 19:18; 1 Sam 1:7, 24; 2 Sam 12:20; 1 Kgs 7:12, 40, 45, 51).
  14. Psalm 27:4 tn Or “beauty.”
  15. Psalm 27:5 tn Or “for he will.” The translation assumes the כִּי (ki) is asseverative here, rather than causal.
  16. Psalm 27:5 tn Heb “he will hide me in his hut.”
  17. Psalm 27:5 tn Or “trouble.”
  18. Psalm 27:5 tn Heb “tent.”
  19. Psalm 27:5 tn The three imperfect verb forms in v. 5 anticipate a positive response to the prayer offered in vv. 7-12.
  20. Psalm 27:5 tn Heb “on a rocky summit he lifts me up.” The Lord places the psalmist in an inaccessible place where his enemies cannot reach him. See Ps 18:2.
  21. Psalm 27:6 tn Heb “and now my head will be lifted up over my enemies all around me.”sn In vv. 1-3 the psalmist generalizes, but here we discover that he is facing a crisis and is under attack from enemies (see vv. 11-12).
  22. Psalm 27:6 tn Heb “I will sacrifice in his tent sacrifices of a shout for joy” (that is, “sacrifices accompanied by a joyful shout”).
  23. Psalm 27:7 tn Heb “my voice.”
  24. Psalm 27:8 tc Heb “concerning you my heart says, ‘Seek my face.’” The verb form “seek” is plural, but this makes no sense here, for the psalmist is addressed. The verb should be emended to a singular form. The first person pronominal suffix on “face” also makes little sense, unless it is the voice of the Lord he hears. His “heart” is viewed as speaking, however, so it is better to emend the form to פָּנָיו (panayv, “his face”).
  25. Psalm 27:8 tn Heb “your face, O Lord, I seek.” To “seek the Lord’s face” means to seek his favor through prayer (see 2 Sam 21:1; Pss 24:6; 105:4).
  26. Psalm 27:9 tn Heb “do not hide your face from me.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or carry the stronger idea of “reject” (see Pss 30:7; 88:14).
  27. Psalm 27:9 tn Or “[source of] help.”
  28. Psalm 27:10 tn Or “though my father and mother have abandoned me.”
  29. Psalm 27:10 tn Heb “gather me in”; or “receive me.”
  30. Psalm 27:11 tn Heb “teach me your way.” The Lord’s “way” refers here to the moral principles which he expects the psalmist to follow. See Ps 25:4.
  31. Psalm 27:11 sn The level path refers to God’s moral principles (see the parallel line), which, if followed, will keep the psalmist blameless before his accusers (see v. 12).
  32. Psalm 27:11 tn Heb “because of those who watch me [with evil intent].” See also Pss 5:8; 54:5; 56:2.
  33. Psalm 27:12 tn Heb “do not give me over to the desire of my enemies.”
  34. Psalm 27:12 tn Heb “for they have risen up against me, lying witnesses and a testifier of violence.” The form יָפֵחַ (yafeakh) is traditionally understood as a verb meaning “snort, breathe out”: “for false witnesses are risen up against me, and such as breathe out cruelty” (KJV; cf. BDB 422 s.v.). A better option is to take the form as a noun meaning “a witness” (or “testifier”). See Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3.
  35. Psalm 27:13 tn In the Hebrew text the sentence is incomplete: “If I had not believed [I would] see the goodness of the Lord in the land of the living.” The words “Where would I be” are supplied in the translation to clarify the intent of the statement.
  36. Psalm 27:14 tn Or “wait.”
  37. Psalm 27:14 tn Heb “be strong and let your heart be confident.”
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Psalm 26
Psalm 28
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Isaiah 41:10-11
New English Translation

10 Don’t be afraid, for I am with you!
Don’t be frightened, for I am your God![a]
I strengthen you—
yes, I help you—
yes, I uphold you with my victorious right hand![b]
11 Look, all who were angry at you will be ashamed and humiliated;
your adversaries[c] will be reduced to nothing[d] and perish.

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Footnotes

  1. Isaiah 41:10 tn According to BDB (1043 s.v. שָׁעָה), the verb תִּשְׁתָּע (tishtaʿ) in the second line of the poetic couplet is a Hitpael form from the root שָׁעָה (shaʿah, “gaze,” with metathesis of the stem prefix and the first root letter). Taking the Hitpael as iterative, one may then translate “do not anxiously look about.” However, the alleged Hitpael form of שָׁעָה (shaʿah) only occurs here and in verse 23. HALOT 1671 s.v. שׁתע proposes that the verb is instead a Qal form from the root שׁתע (“fear”). Its attestation in cognate Semitic languages, including Ugaritic (discovered after the publishing of BDB), suggests the existence of this root. The poetic structure of v. 10 also supports the proposal, for the form in question is in synonymous parallelism to יָרֵא (yareʾ, “fear”).
  2. Isaiah 41:10 tn The “right hand” is a symbol of the Lord’s power to deliver (Exod 15:6, 12) and protect (Ps 63:9 HT [63:8 ET]). Here צֶדֶק (tsedeq) has its well-attested nuance of “vindicated righteousness,” i.e., “victory, deliverance” (see 45:8; 51:5, and BDB 841-42 s.v.).
  3. Isaiah 41:11 tn Heb “the men of your strife”; NASB “those who contend with you.”
  4. Isaiah 41:11 tn Heb “like nothing”; NAB “come to nought.”
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Isaiah 40
Isaiah 42
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Matthew 6:31-34
New English Translation

31 So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 32 For the unconverted[a] pursue these things, and your heavenly Father knows that you need them. 33 But above all pursue his kingdom[b] and righteousness, and all these things will be given to you as well. 34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.[c]

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Footnotes

  1. Matthew 6:32 tn Or “unbelievers”; Grk “Gentiles.”
  2. Matthew 6:33 tc ‡ Most mss (L N W Δ Θ 0233 ƒ1, 13 33 565 579 700 1241 1424 M lat sy mae) read τὴν βασιλείαν τοῦ θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ (tēn basileian tou theou kai tēn dikaiosunēn autou, “the kingdom of God and his righteousness”) here, but the words “of God” are lacking in א B sa bo Eus. On the one hand, there is the possibility of accidental omission on the part of these Alexandrian witnesses, but it seems unlikely that the scribe’s eye would skip over both words (especially since τοῦ θεοῦ is bracketed by first declension nouns). Intrinsically, the author generally has a genitive modifier with βασιλεία—especially θεοῦ or οὐρανῶν (ouranōn), the latter attested by Clement of Alexandria—but this argument cuts both ways: Although the evangelist might be expected to use such an adjunct here, scribes might also be familiar with his practice and would thus naturally insert it if it were missing in their copy of Matthew. Although a decision is difficult, the omission of τοῦ θεοῦ is considered most likely to be the initial text. NA28 includes the words in brackets, indicating doubt as to their authenticity.sn God’s kingdom is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
  3. Matthew 6:34 tn Grk “Sufficient for the day is its evil.”
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Matthew 5
Matthew 7
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Matthew 14:30-31
New English Translation

30 But when he saw the strong wind he became afraid. And starting to sink, he cried out,[a] “Lord, save me!” 31 Immediately Jesus reached out his hand and caught him, saying to him, “You of little faith, why did you doubt?”

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Footnotes

  1. Matthew 14:30 tn Grk “he cried out, saying.” The participle λέγων (legōn) is redundant and has not been translated.
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Matthew 13
Matthew 15
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